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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08578	An explanation of the generall Epistle of Saint Iude. Delivered in one and forty sermons, by that learned, reverend, and faithfull servant of Christ, Master Samuel Otes, parson of Sowthreps in Norfolke. Preached in the parish church of Northwalsham, in the same county, in a publike lecture. And now published for the benefit of Gods church, by Samuel Otes, his sonne, minister of the Word of God at Marsham	Otes, Samuel, 1578 or 9-1658.; Otes, Samuel, d. 1683.	1633 (1633)	STC 18896; ESTC S115186	606,924	589

Christ as though God did beseech you through us wee pray you in Christs stead that ye be reconciled unto God For hee hath made himselfe Iustification upon remission of sinnes and Christs righteousnesse imputed sinne for us that we might be made the righteousnesse of God through him Remission of sinne is the first part of Reconciliation whereby the guiltinesse and punishment of our sinnes is removed from us by Christs sufferings For thus it is written and thus it behooved Christ to suffer and to rise againe the third day that Repentance and Remission of sinnes might bee preached in his name to all nations And Hee through Death hath destroyed him that had the power of Death that is the Divell and that hee might deliver all them which for feare of Death Hebr. 2. 14 15. were all their life time subject to bondage Yea it is Christ alone That Apoc. 1. 5. hath washed us from our sinnes with his bloud Yea His bloud it is that cleanseth us from all sinne 1 Iohn 1. 7. Imputation of righteousnesse is the other part of Reconciliation whereby by Christs righteousnesse being imputed unto us we appeare just and blamelesse before God our Father For by him wee have received the attonement And as by the offence of Rom. 5. 11 16. one the fault came on all men to condemnation So by the justifying of one the benefit abounded towards all men to the justification of life And Hee hath now reconciled us in the body of Col. 1. 22. his flesh through Death to make us holy and unblameable and without fault in the sight of God his Father Now againe of Remission and Imputation spring Iustification and Adoption For Being justified by Faith wee have Peace Rom. 5. 1. towards God through our Lord Iesus Christ For when the fulnesse of time was come God sent foorth his Sonne made of a woman and made under the Law that hee might redeeme them which were under the Law that wee might receive the adoption of Sonnes Iustification is that wherby we being delivered before God of the guiltinesse of sin are accounted just For Who shall lay any thing Rom. 8. 33. to the charge of Gods chosen It is God that justifieth who shall condemne As by one mans disobedience many are made sinners so by the obedience Rom. 5. 19. of one shall many also bee made righteous Adoption is that whereby wee are accounted Sonnes and heires of God For yee have not saith Paul received the spirit of Rom. 8. 15. bondage to feare againe but yee have received the Spirit of Adoption whereby we crie Abba Father And hee further affirmeth That we are all the Sonnes of God by Faith in Christ Iesus From these two wee obtaine these two blessings First that all crosses turne to us to the best so saith the Apostle All Rom. 8. 28 things worke together for the best ●o them even them that are called of purpose For though hee visit 〈◊〉 sinnes with rods and our offences with scourges yet his loving kindnesse will hee never take from us nor suffer his truth to faile Secondly by Iustification and Adoption wee obtaine a chiefety or rule over all Creatures except Angels For so saith David Thou hast made him little lower than Angels and crowned him Psal 8. 5 6. with glory and worship Thou hast made him to have dominion in the Workes of thy hands thou hast put all things under his feete And the Sanctification in Mortification and viyification Sanctification imperfect in this life same also the Author of the Epistle to the Hebrewes affirmeth Now for Sanctification whereby God beginneth in us holinesse that hath two members Mortification to sinne and Resurrection to righteousnesse Mortification is the first part whereby the power of sinne is killed in us and of this Mortification Paul speaketh thus Our old man is crucified within that the body of sinne might bee destroyed that henceforth wee should not serve sinne And againe That Rom. 6. 6. Gal. 2. 19. I might live unto God I am crucified with Christ Resurrection unto righteousnesse is whereby sanctity holinesse is really inherent and begun in us and is increased dayly more and more For Wee are buried with Christ by Baptisme unto his death that like as Christ was raised from the dead by the glory of his Rom. 6. 4. Father So wee also should walke in newnesse of life These parts of Sanctification referred unto the Soule are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but referred to the Body they are called frustus seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruits This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a renewing of all the faculties of the Soule a converting them from evill to good A bringing foorth of fruits worthy amendment of life And Luke 3. 8. this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath his Initium beginning comitem and his companion His beginning is is godly sorrow for whose heart Gods spirit doth touch is sorry for his sinnes committed against so mercifull a Father His Companion is a spirituall combate for the Flesh lusteth against the Spirit and the Spirit against the Flesh Gal. 5. 17. This Sanctification being the second principall part of our Redemption is the quallity whereby Gods spirit doth renew us and begin in us newnesse of life but it is not perfect absolute in us Paenitentia amor sequuntur noticiam nostram Repentance and Love follow our Knowledge but our knowledge is 1 Cor. 13. 9. but in part And this I note against the blasphemy of Osiander who saith that the essentiall righteousnesse of Christ is in us but the righteousnesse of Christ is without us not within us and is apprehended by Faith And therefore Pauls care was to bee found in him that is in Christ Not having saith Paul mine Phil. 3. 9. own righteousnes which is of the Law but that which is through the Faith of Christ even the righteousnesse which is of God through Faith For the righteousnesse whereby wee are justified is the meere imputation of Christs worke unto us and therefore this word Imputation is tenne times recited in one Chapter When a friend Rom. 5. of his owne goods and not of mine payeth debt that I owe that payment or satisfaction is mine it is imputed to mee when as yet it is the worke of my friend and none of mine After the same manner the righteousnesse of Christ is ours This righteousnesse therefore whereby wee are justified is Grace and not Nature Imputation not Essence it is a Communication of the benefit of Christ not a commixion of essence it is Holinesse is said in diverse senses an effect of the proper worke of Christ non substantia ipsa Christi not the very substance of Christ The other righteousnesse wherewith he sanctifieth us is but begun onely it is not absolute For as the Sunne shineth and as the fire warmeth us and yet doe not transferre their essence into us

that were without Law to the weake he became as weake that hee Act. 20. 20. 1 Thess 2. 11. might winne the weake and became all things to all men that by all meanes he might winne some Hee taught publikely and privately throughout every house exhorting and comforting every one as a Father doth his Children Even so the Minister of God must be carefull of every soule that he may bee partaker of this common salvation 2. Secondly hee calleth it common salvation because it is not prepared for some few as the Arke was for the Deluge For 1 Pet. 3. 20. Exod. 19. Iohn 4. 22. then but a few that is Eight persons were saved in the water Neither because it appertaineth to one nation Kingdome or people as the Law of Moses to the Israelites Salvation is of the Iewes But the doctrine of the Gospell is offered unto all Christ sent his Apostles in orbem non in urbem Goe into the world preach the Gospell to every creature Erunt illi testes usque ad fines terrae they were As Salvation is common so the Church is Catholike his witnesses to the end of the world With these places Augustine refuted the Donatists which tyed the Church to a small corner of the world Africa Thirdly hee calleth it common Salvation because we are all saved by one common meanes that is by Christ Salvation is of the Lord. Ego sum ego sum praeter me non est Salvator I am I Psal 13. Esa 43. am and besides mee there is no Saviour no true Saviour All other come short Vana salus hominum Mans salvation is in vaine And therefore the Elders the Angels and all Creatures give this glory to Christ Salvation is of him that sitteth on the Throne and of the Lambe and they all together cry Amen For these causes it is called common Salvation In this sense as Salvation is called common so the Church is Apoc. 4. called common or Catholike in three respects First it is not tyed to any time as the time of the Law but it endureth ever Mar. 16. Secondly it is not tyed to any place as to Iuda For in Iuda was God knowne and his name was great in Israel but to the whole Psal 76. 1. Act. 10. 34. world For God is no accepter of persons but in every nation hee that feareth him and worketh righteousnesse is accepted And the true worshippers worship him in spirit truth As Christ said unto the woman Iohn 4. 23. Thirdly it is not tyed to any persons as to the seed of Abraham but to all that beleeve There is neither Iew nor Gentile there is neither bond nor free there is neither male nor female but wee Gal. 3. 28. are all one in Christ Iesus In these respects Salvation is called catholicke or common and so is the Church It is worth your noting that Iude sayth hee gave all diligence to write For Iude speaketh here of necessity of writing For Hosius Eckius Pigheus Andradius say that Christ commanded the Apostles to preach not to write and that their writings are subesse non praeesse fidei nostrae that Scripturae sequuntur Ecclesiam the Scriptures follow the Church and not the Church the Scriptures But Saint Peter saith he wrote that the truth might remaine to posterity his words are these I thinke it meete so long as I am in 2 Pet. 1. 13 14 15. this tabernacle to stirre you up by putting you in remembrance seeing I know the time is at hand that I must lay downe my tabernacle c. I will endevour therefore alwayes that yee also may bee able to have remembrance of these things after my departing So Saint Iohn wrote to all Little children I write unto you that your sinnes are forgiven you And againe I write unto you Fathers because yee have known him 1 Iohn 2. 12 13 14. that is from the beginning And againe I write to you young men because yee have overcome the world I write unto you babes c. Chrysostome writing upon these words They that are in Iewry let them flie to the Math. 24. 16. mountaines Id est qui in fide sunt conferant se ad Scripturas that is quoth Chrysost Let them that are in the Faith flie unto the Scriptures I love not allegories but it is true that Chrysostome said Traditions the meanes of propagating errors though not upon that occasion S. Iohn saw three Gospells written viz. Mathew Marke and Luke and approved them S. Peter allowed of Pauls Epistles and commended them unto the Churches yea the Prophets nayled their prophecies in writing 2 Pet. 3. 15. Hebr. 2. 2. Hebr. 2. 1. 2 Tim. 3. 16. to the doores of the Temple which the Priests reserved in the Sanctuarie lest the things should runne out that they received by word of mouth Paul at the end of his life saith of all the bookes of the New Testament that they were able to make the man of God perfect Traditions and unwritten verities or vanities have beene ever the Pandora-boxes full of poyson the Troiane horse out of which all enemies have issued that cursed water of Styx that killeth them that taste it These traditions the Holy Ghost sometime likeneth to sowre grapes which cannot bee eaten Sometime to broken cisternes that can hold no water Sometime to sand wherupon Esa 5. Jer. 2. Mat. 7. Esa 64. to build it is not lawfull Sometime to a menstruous cloth And sometime to things more base and vile than any of these On the Contrarie the written Word is called a Fountaine waters of life a Rocke whereupon the Church is built the sword of the Esa 55. Apoc. 21. Luk 6. Ephes 8. Ephes 2. 19. spirit Basis Ecclesiae the foundation of the Church But what will not hungrie dogs eate and Papists receive all the spite of the Papists is against the written word that they may give us poyson for meate sowre Leaven for sweet dough thornes for grapes thistles for figges the Legend for the Gospell mens traditions Mat. 15. 9. Gen. 8. for Gods precepts the cup of the whore of Babylon for the cup of the Lord. But as Noahs dove found no rest but in the Arke so our consciences find no rest but in the Word Augustine calleth the scriptures the Lords Scales which shew Quid grave quid leve what August contra Donat. is heavie and what is light Vbi non appendimus quid volumus sed omnia per trutinam Domini whereby wee apprehend not what we would but all things according to the ballance of the Sanctuary of the Lord himselfe And he saith unto them often Auferantur de medio chartae nostrae procedat in medium codex Dei take away from among us our owne writings and let the booke of God be brought forth Non audiamus Haec dico haec dicis sed hoc dicit Dominus Let us not heare these words This

will not rectified Deest enim intellectus voluntatis consiliari●s for understanding is wanting which is the Counseller of the soule The naturall man perceiveth not the things of the Spirit of God for they are foolishnesse 1 Cor. 2. 14. unto him neither can hee know them because they are spiritually discerned at spiritus non natura sed gratia the spirit is not of nature but of grace So said Christ of the whole world O righteous Father Iohn 17. 25. the World hath not knowne thee but I have knowne thee and these have knowne c. therefore hee prayed for his Apostles and in them for us all I pray not that thou shouldest take them out of the World but that thou keepe them from evill And againe Sanctifie them Iohn 17. 15 17. with thy truth by nature wee are the children of wrath by grace we are Gods adopted Sonnes Hereupon saith the Apostle In times past we walked according to the course of the World and after the spirit that ruleth in the Ayre and that now worketh in the children of disobedience among whome also wee had our conversation in times past in the lusts of our flesh and fulfilling the will of the flesh and of the minde Ephes 2. 3 4 5. and were by nature the children of Wrath nor by creation but by Adams transgression and so by birth as well as others But God which is rich in mercy through the great love wherewith he loved us when wee were dead by sinnes hath quickned us together in Christ by whose grace we are saved There are but two things in us either nature or grace either flesh or spirit Now in the state of nature al are accursed in the state of grace we are blessed For by grace wee beleeve and faith Act. 18. 27. Iohn 1. 12 13. maketh us the sonnes of God for as many as received him to them he gave power to be the Sonnes of God even to them that beleeve in his name which are borne not of bloud nor of the will of the flesh nor of the No true good in us by nature till regenerate will of man but of God Where he distinguisheth of two births the one naturall and the other spirituall a birth from men a birth from God a generation by nature a regeneration by the Spirit as he doth againe to Nicodemus Except a man be borne of Water and of the Spirit hee cannot enter the Kingdome of God and againe Yee Cap. 3. 5 6. Psal 2. 7. must be borne againe there is no naturall Sonne of God but the Lord Iesus we are all the adopted Sonnes of God in Christ and by Christ by his meanes we are raised up together and made to sit together Ephes 2. 6. Rom. 8. 17. in Heavenly places For saith the Apostle If we be children wee are also heires even the heires of God and heires annexed with Christ c. we bring nothing from our mothers wombe but death and damnation every one must say with David I was shapen in wickednes Psal 51. 5. and in sinne hath my mother conceived me Quis dabit mundum de immundo Who can bring a cleane thing out of filthinesse What Iob 14. 4. can be had from the egge of a Cockatrice but a Serpent From a spider but venome from the Taxus tree in India but poyson from the bitter poole Exanthus but bitter water Wee have not Math. 7. Lambes from Woolves no grapes from thornes nor figges from thistles Well said the Schooleman Quòd dona naturalia in Adamo sunt corrupta supernaturalia ablata ille ut radix nos ut rami radix est venenata ergo rami Our naturall gifts in Adam were corrupt our supernaturall taken away he as the roote we as the boughes the root is poisoned therefore the boughes like the waters of Mara untill Moses put in the sweet wood untill God Exod. 17. infuse grace for by grace we are saved and where sinne abounded there grace abounded much more that as sinne had raigned unto death so Ephes 2. 8. Rom. 5. 20 21. might grace also raigne by righteousnesse unto eternall life The Pelagians held that sinne came by imitation not by propagation but Paul confuteth them saying As by one man sinne entred into the world and death by sinne and so death went over all men forasmuch as Rom. 5. 12. all men have sinned c. These men quoth Iude walke as Naturall men that is in all sinne and vanity as is said of the Gentiles That they walked in the vanity of their minde having their cogitations darkened being strangers from the life of God through the ignorance that is in them because of the hardnesse of their hearts So Paul reasoned with the Corinths Are yee not carnall For whereas there is among you envying and strife and divisions 1 Cor. 3. 3. are yee not carnall and walke as men even so reason wee with you When malice envy rancour whoredome covetousnesse pride raigneth among us are wee not naturall men For God would cut downe these sinnes as a sickle If yee live after the flesh yee shal dye but if yee through the Spirit mortify the deeds of the flesh Rom. 8. 13. yee shall live Yea many naturall men goe before us in brideling their lusts and affections Aristides being by the unjust Law of Ostracisme in Athens banished and being asked what hee would to Athens answered Se nihil velle quin tantam rerum prosperitatem ut illis nunquam in mentem veniat Aristides hee desired nothing We should strive to exceed naturall men but so much prosperity to Athens as that they might never remember Aristides The like is said of Phocion condemned to drink hemlocke the juce whereof through extreme cold is poison Being asked what he would unto his Sons said Nothing sed ne hujus unquam iniuriae velint meminisse but that they should never remēber this injury Socrates by Philosophie brideled whoredome in himselfe and Telamon by it bare the death of his sonne patiently saying Sciebam me genuisse mortalem I did know that I begat a mortall man I take no pleasure in these prophane examples save only to ashame us as Paul did the Athenians by Aratus and the Cretians by Epimenides and the Corinths by Menander Let our righteousnesse exceed theirs else there is no roome for us in Gods Kingdome our life must have all vertues in it such a life led the Christians they could be touched with no open crime or notorious fault but that they sung Psalmes to Iesus before day as Plinius secundus writeth of them to the Emperour our Saviour Christ told his disciples that their justice must exceed the justice Mat. 5. 20. of the Scribes and Pharises and so must wee tell all Christians that they must exceed Turkes and Pagans or else they shall never see the goodnesse of the Lord in the Land of the liuing yet it is reported

heart knoweth what is the meaning of the Spirit for hee maketh requests for the Saints according to the Will of God The fire which God would have continually to burne upon his Altar came out from the Lord. Levit. 9. 24. If sacrifices were offered up with any other fire the fire was counted strange and the sacrifices no whit acceptable but abominable Cap. 10. 1 c. to the Lord. The Heavenly fire whereby our spirituall sacrifices of prayer must be offered up is that holy Spirit which commeth out from God we must therefore pray in the Spirit yea all good gifts proceede from the Spirit so saith the Apostle The manifestation of the Spirit is given to every man to profit 1 Cor. 12 7 8 9 10 11. withall for to one is given by the Spirit the word of Wisedome to another the word of Knowledge by the same Spirit to another is given Faith by the same Spirit to another the gift of healing by the same Spirit to another operations of great workes to another Prophecy to another discerning of spirits and to another diversity of tongues to another interpretation of tongues and all these worketh even the selfe-same Spirit distributing to every man severally as hee will So Christ told his Apostles that they spake not but the Spirit of his Father It is not you saith he that speake but the Spirit of your Father which speaketh in you Paul compareth the Spirit of God to a tree that like the Tree of life yeeldeth all graces The fruit of the Spirit Ephes 1. 18. is Love Ioy Peace Long-suffering Gentlenesse Goodnesse Faith Meeknesse Temperance against such there is no Law for they are under the Spirit of grace The Antithesis is betweene the flesh and the Spirit Paul calleth it the Spirit of Wisdome And Esay nameth it The Spirit of Wisdome Counsell Power Strength Because all these are the effects of it for Bezaliel Esay 11. 2. Exod. 31. 3. and Aholiab had their knowledge from Gods Spirit in the works of brasse and silver how much more have we in heavenly things There is no Art no cunning no science but from the Spirit even in the most wicked If you say Quid Spiritui Sancto impys What have the wicked to doe with the Spirit I can answere it thus The wicked have the spirit of illumination as had Achitophel 2 Sam. 16. Mat. 18. Act. 23. and Iudas and Tertullus but not the Spirit of Sanctification and adoption It is said of all the Iudges and Kings The Holy Ghost the Author of all excellent gifts in any that the Spirit of God came upon them so it is said that the Spirit of God came upon Gedeon so it is said of Saul that the Spirit of the Lord should come upon him and he should prophesy and of David that the Spirit of the Lord came upon him from that day forward Iudg. 6. 34. 1 Sam. 10. 6. 1 Sam. 10. 13. Al the rare excellent things of God are judged by the Spirit The naturall wise man perceiveth not the things that are of the Spirit of God But he that is spirituall judgeth all things It is Gods Spirit that frameth all our actions and works and all good things 1 Cor. 14. 15. in us Hitherto tendeth the ceremony used in the Law that in the sacrifices things without life were consecrated with oyle which thing had a double reference first to Christ to note that hee was anointed with the gifts of the Spirit to performe his three offices for so we read The Spirit of the Lord God is upon mee therefore hath the Lord anointed mee a. And againe Thou hast loved Esay 61. 1. Heb. 1. 9. righteousnesse and hated iniquity wherefore God even thy God hath anointed thee with the oyle of gladnesse above thy fellowes Secondly it had reference unto us to note that all our duties are accepted of God as they are wrought in us by the Spirit but nothing no not prayer is accepted otherwise then it is a worke of the Spirit and commeth from his motion For this purpose note what the Prophet saith in the person of God to Ierusalem I will powre upon them the Spirit of supplications He calleth the gift of prayer the Spirit Zach. 12. 10. of supplications because it is Gods Spirit which worketh in us this gift and maketh us to call upon God but more directly is this point proved by that phrase which Saint Iude here useth praying in the Holy Ghost And this yet farther confirmed in that it is said The Spirit in our hearts crieth Abba Father And Paul layeth downe this point first Affirmatively saying The Spirit helpeth Gal. 4. 6. Rom. 8. 16 27. our infirmities and maketh intercession for us then Negatively Wee know not what to pray yet must wee not thinke that the Holy Ghost doth indeed pray for us as Christ doth or as one of us doth for another For then should the Holy Ghost bee our Mediator which was one of Arrius his heresies but the meaning is that the Holy Ghost stirreth us up to pray and putteth life into our dead and dull spirits to make our prayers fervent Well then prayer is a gift of the Spirit not common to all but proper and peculiar to Gods elect who have the Spirit of God if no man can say that Iesus is the Lord but by the Holy Ghost Surely no 1 Cor. 12. 3. man can pray and call upon God but by the Spirit of God Let us then labour for Gods sanctifying Spirit and having it Let us goe along with him and follow his motions powring forth those prayers which he suggesteth unto us and let us take heed that we grieve not the Holy Spirit of God which is done by quenching the good motions thereof through our carelesnes or by Ephes 4. 36. 1 Thess 5. 19. resisting the Spirit through our rebellion But yet note further that howsoever prayer is attributed to the Spirit yet it is a worke of the whole Trinity the Holy Trinity hath a hand in this holy exercise of prayer The holy Ghost The whole Trinity concurres in prayer frameth our requests the Son offreth them to his Father the Father accepteth them thus framed and offered up For the works of the Trinity are invisible yet distinguished so that unto the Father is ascribed the originall beginning of all actions Ille agit Hebr. 11. a se per Filium Spiritum he worketh of himselfe by the Son and the Spirit to the Sonne is ascribed the disposing of the action Iob. 26. 7 8 9. from the Father by the Spirit to the Holy Ghost is attributed the consummating and as it were perfecting of things seeing he worketh from the Father and the Sonne Pater agit ase Filius per se Spiritus Sanctus à Patre Filio The Father worketh by himselfe 1 Cor. 12. 11. the Sonne by him the Holy Ghost from the

perseverance trust not to thy selfe bee not proud of thy continuance in the faith thou mayest fall when thou seest so many fall suspect thy selfe insult not over them but follow the advice of the Apostle Brethren if any of you bee overtaken with any fault you that Gal. 6. 1. are spirituall helpe to restore him in the spirit of meekenesse considering thy selfe lest thou also bee tempted Noli superbire sed time Bee not Rom. 11. Phil. 12. proud but feare as hee said unto the Romanes yea Let us worke out our salvation with trembling and with feare O tremble tremble tremble thou mayest fall O double and redouble and triple and multiply thy prayers unto God for his assistance when thou seest the dragons tayle cast downe so many starres so many learned Apoc. 12. 5. teachers rare men in Church and commonwealth say to thy selfe Am I better than all these am I wiser than Salomon meeker than Moses patienter than Iob zealouser than Elias godlier than David humbler than Paul yet Salomon was deceived Moses spake unadvisedly Iob cursed the day wherin he was borne 1 Reg. 11. Psal 106. Iob 3. and the night wherin it was said A man child is conceived Elias was almost desperate It is enough Lord take away my life Paul was proud of his revelations and besought God thrice David fell by 1 Reg. 17. 2 Cor. 12. 2 Sam. 12. Bathsheba Have all these fallen and shall I stand for ever Hath God made me a lease a grant of his grace without impeachment of waste No I am weake like a broken hedge like a tortering wall Immo in hac carne non habitat bonum Yea in this flesh of mine Rom. 7. 18. there dwelleth no good thing Beda Venerable Beda maketh mention of foure effects of sinne that is of our originall fall in Adam Infirmity Ignorance Malice Concupiscence Infirmity or weakenes is in the body Ignorance in the minde Malice in the will Concupiscence in the liver or in the affections of the sensitive Our pronenes to fall comes from our originall corruption soule Vndique ergo labimur nusquam tuti sumus we fall therefore every way and we are safe no way Augustine said of himselfe and the rest of the godly Quid sum ego sine te Domine What am I without thee ô Lord And againe Aug. lib. 4. confess in his Soliloquies Quod cecidi fuit in me That I fell it was of my selfe quod surrexi steti ex te fuit Domine That I rose and stood this came from thee ô Lord thou hast opened mine eyes and I see that a temptation and a warfare is the life of man upon the earth no man living is justified in thy sight for if there bee any good thing in us great or small it is of thee and it is thy gift none of ours if any evill it is of our selves For no evill dwelleth with thee Psal 5. hee therefore that seeketh glory to him of that which is thine fur est latro hee is a theefe and a robber similis diabolo qui invidit gloriae tuae and like unto the Divell which envied thy glory If at any time I have stood I have stood by thee if at any time I have fallen I have fallen of my selfe and alwayes should have beene in the dirt and mire haddest thou not raised mee alwayes thy grace prevented mee delivering me from all evils saving mee from evils past raising mee from evils present defending mee from evils to come cutting off before mee all the snares of sinne which if thou haddest not done I had beene a theefe a murderer an adulterer a drunkard an vsurer and there is no sinne or kind of sinne that ever mand idd but I might have done it so farre Augustine for the seeds of the same sinnes that bee in others bee in us and would grow if grace cut them not downe For there is an infusing grace and a restraining grace Granatensis in his meditations confesseth that God working in us by grace doth as a man that kindleth greene wood he blowes often but it burneth not so God sendeth many good inspirations into the heart but wee stifle them For the flesh lusteth against Gal. 5. 16. Mat. 26. Rom. 7. 24. the Spirit and the Spirit against the flesh the flesh is weake and there is a Law in our members rebelling against the Law of our minde and leading us captive into the law of sinne This Popish Frier disableth nature and yet ascribeth unto it a power an ability to receive grace and to stand in it Herein we and the Romanists differ in that they say grace helpeth nature wee say that it wholy frameth nature that there is no more goodnesse in our nature then there is water in a flint stone Hereupon saith God I will put a new spirit within their Ezech. 11. 19. bowels and I will take the stony heart out of their bodies and will give them an heart of flesh that they may walke in my statutes And the same thing hee promiseth afterward that is to give them a Ezech. 37. 26 27. new heart and a new spirit to take away their stony heart out of their bodies to give them an heart of flesh and to put his spirit within them to cause them to walke in his statutes and to keepe his judgements to doe them and Paul saith I know that Rom. 7. 18. in mee that is in my flesh dwelleth no good thing Non dicit exiguum sed No goodnesse in us but that which is infused by grace nullum bonum in nobis hee doth not say a little good but there dwelleth no good thing in us the allurements of the world the temptations of the flesh the suggestions of Satan are so many that if the grace of God did not keepe us wee should fall every houre yea if it were possible the very elect of God should not Mat. 24. bee saved Laquei sunt in senectute juuentute divitijs honoribus cibo somno there be snares in old age in youth in riches in honours meate drinke sleepe Saint Anthony saw the ayre full of snares of tenne shippes which saile in the sea scarce one is drowned and of tenne soules that flote in the seas of this world scarce one is saved Ablata gratia Dei the grace of God being taken away what can a weake man doe among so many strong a dwarfe Bern. among so many Giants a traveller among so many theeves and robbers a naked man among so many armed enemies not men but divels God would have us to live both lives the naturall and supernaturall from the soule which is the naturall forme the powers and senses doe proceed from grace which is the supernaturall forme the vertues and the gifts of the spirit do proceed Let us not despaire therefore There bee more with us than against 2 Reg. 2. us as Elisha said unto his

of the riches and wisedome and knowledge of God how unsearcheable are his judgements and his wayes past finding ●ut Yea so wise a God is hee that deprehendit astutos in astutia that hee taketh the wilie and subtill in their craft and subtiltie nay there is no Wisedome there is no understanding there is no Counsell against the Lord. Let us Prov. 21. alwayes then submit our selves to this onely wise God who knoweth how to deliver us out of temptation and trouble and to 2 Pet. 2. punish the wicked for with him is wisedome and strength hee hath counsell and understanding Iob 21. 22. I am come unto the second title and that title is that hee calleth him a Saviour yea our Saviour a title of great comfort hee is able to save us hee is willing to save us what now is wanting to our full consolation There is power there is will in him to save us upon these two pillars resteth our faith So Saint Peter comforted the dispersed Church for having shewed how that through the aboundant mercy of our God wee are elect and regenerate to a lively hope and how faith must bee tried hee commeth at last to this salvation here spoken of and telleth them that they shall one day receive the end of their faith even the salvation of their soules The which salvation in Christ is no new thing but a thing prophesied of old salvation is the thing that wee all long for for there is none so wicked but he would bee saved and no salvation but in Christ There is no other name given unto men by which they shall bee saved save onely by the name of Act. 4. 12. Iesus hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour so called at his birth This day is Luke 2. 11. borne a Saviour which is Christ the Lord so named before his birth Thou shalt call his name Iesus for bee shall save his people from their Mat. 1. 21. sinnes And thus called after his birth and Ioseph called his name Iesus a title knowne in Heaven honoured in Earth and feared in Hell He is a Saviour a powerfull Saviour when he Mat. 1. 25. was weakest then did he the greatest works that ever were done hee was powerfull in his life in doing miracles in giving sight Christ is properly called the Saviour to the blind eares to the deafe tongues to the dumbe legges to the ame life to the dead O but more powerfull at his death in saving the world For then the Sunne was darkened the earth trembled the stones clave in pieces the graves opened the dead raised his death reached to Heaven to earth to Hell the Angels rejoyced the Divels trembled and all men were comforted Let Satan boast like Rabsache that God cannot deliver Ierusalem out of his hands that God cannot deliver the elect from his power he is a lier the God of peace shall tread him under our feete shortly our Michael hath cast downe the Dragon we may sing the ●o Paean the joyfull triumph with the Saints Now is salvation in Heaven and strength and the Kingdome of God and the power of his Christ for the accuser of our brethren is throwne downe which accused them day and night before God and they overcame him with the blood of the Lambe For indeed Christs death was our life his sacrifice our satisfaction Lact. his labour hath eased our burthens his wounds our curing his stripes our healing his curse our blessing his damnation our absolution Finely saith one Thou art sicke hee is the Physician of thy soule yea dead in sinne hee is thy Saviour and reviver thou art starved through sinne hee is the bread of life thou art thirsty hee is the water nay dead with thirst hee is the ever-springing well the River of Paradise one drop whereof is more than all the Ocean The Graecians for an earthly deliverance by Flaminius cried so loud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the earth gave an Eccho and a rebound that their cry made the Fowles of the ayre to fall downe dead their voice and shoute was as the sound of a thunder how much more cause have wee to reioice in the Lord Iesus who saveth both body and soule and delivereth from dangers of this life and the life to come The Angels sung at his birth Glory be to God on bigh Luk. 2. in earth peace good will towards men No tongues of men or Angels are able to expresse this benefit it is a greater my stery than so for so the Apostle confesseth saying Without controversy great is the mystery of godlines which is God is manifested in the flesh justified 1 Tim. 3. 16. in the spirit seene of Angels preached unto the Gentils beleeved on in the world and received up in glory Moses saved Israel from Pharao Christ saveth us from the Divell hee from Aegypt Christ from hell hee brought them into the land of Chanaan Christ will bring us Exod. 12. Col. 1. into heaven hee sprinkled the dore posts with the blood of the Lambe Christ our hearts with his owne blood The Papists are injurious to Christ and breake in upon his titles and offices making him either no Saviour or else but a little Saviour in ascribing salvation to Agnus Dei to the blood of Martyrs to Crosses Masses Papists doe as much incroch upon Christ as the Turkes doe they will not acknowledge election justification to come from grace as a right Popish doctrine tends to the disgracing of Grace Father but from workes a stepmother all their doctrine savours of pride blaspheming grace and the worke of grace Note their doctrines de igniculis virtutum insitis à natura of sparkes of vertue grafted in us by nature de gratia operante coōperante of operating and coōperating grace de puris naturalibus of pure naturals they will not suffer any body to call God Father and yet is hee the Father of Mercies and God of all 2 Cor. 1. 3. comfort The Church of Rome saith That all the actions of men unregenerate bee not sinne that originall sinne needeth no repentance that a man by meere naturals may love God feare God and beleeve in Christ that a regenerate man may fulfill the whole Law as said the Trident Councell that wee may doe works of supererogation Et quid nunc relinquitar Christe Iesu And what is now left for Christ Iesus The Iesuites aske Why is it not as honorable for God as great glory to powre in an inherent righteousnesse into us as to give us a reputed or imputed righteousnesse But so they may aske Why God kept not Adam from falling Had it not bene as honorable to have kept him from falling No no for then wee had not knowne the sweetnesse of the Messiah So it may seeme as honorable Gen. 3. 15. for God to have kept us from sicknesse but then we had not knowne the goodnesse of the Physician